虚 鈴 the empty bell Christian Prayer, Meditation and Contemplation © Robert A. Jonas, 2006 (reprint by written permission only) Robert A. Jonas, Director www.emptybell.org 虚 鈴 the empty bell ll four Gospels tell us that Jesus prayed. He prayed alone on mountains and in the wilderness. He Aprayed on roads, in people’s homes and in temples. He prayed alone with God and he prayed with and for others. He prayed out loud and he prayed silently, in his own heart. Those prayers that we hear in the words of the Gospel often reflect or even repeat the prayers we find in Jewish scriptures. Jesus prayed as a Jew and his prayers taste like the Psalms. We can guess from his ministry that Jesus placed a higher priority on prayer than on religious duties and laws. Unfortunately, Jesus did not provide us with a detailed developmental program of prayer. In fact, the only explicit direction he gave is recorded in the Gospel of Matthew where he emphasizes solitude and a specific focus on God as Creator and Father. The prayer that begins, “Our Father in heaven” is prob- ably the one prayer that Christians of all denominations have in common. By tradition it is called The Lord’s Prayer: Whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you. When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him. Pray then in this way: Our Father in heaven, hallowed be your name. Your kingdom come. Your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And do not bring us to the time of trial, but rescue us from the evil one. (Matthew 6: 6-13) The various practices of Christian prayer began to be articulated more clearly in the third to the sixth centuries when desert monks and mystical theologians such as Cassian, Evagrius, Origen, St. Antony, St. Augustine and St. Benedict, and many others--such as St. Isaac of Syria, Maximus the Confessor and St. Athanasius--who are claimed as sacred teachers in the Orthodox tradition. These early Chris- tian writers, whose writings are fortunately collected and translated anew in the Paulist Press’ series, The Classics of Western Spirituality, wove many wonderful stories, practical suggestions and theologi- cal frameworks for meditation and prayer. Most of these early Christian monk/writers were familiar with silence--their own silence, and the silence of God. Quite often, they emphasized “purity of heart” and a letting go of all thoughts that were not directed to God. They suggested that in order to enter into the light (or the darkness) of God’s presence, one should first focus the mind with a simple prayer. Single lines or phrases from the Psalms were often used for this purpose: “Oh God, come to my assistance, Make Haste to help me”, or “Lord Jesus Christ, Son of the Living God, have mercy on me”. Sometimes, the pray-er is counseled to recite the short prayer in a rhythm with each breath. When the mind had become still, St. Athanasius sug- 2 - Christian Prayer, Meditation and Contemplation gested that one simply “breathe Christ”. Gradually, an implicit architecture of prayer was developing among the Desert Fathers. The first stage of prayer, reading Scripture or reciting a repetitive prayer from Scripture, was called, in Latin, Lectio or prayerful reading. The second stage, Meditatio, was characterized as a kind of spiritual diges- tion whereby the reader or listener let go of the Scripture phrase or sacred phrase, letting the words, images and meanings sink deeply into the soul. The third stage, Oratio, was understood as an inward, silent or vocal response to God’s message or presence, perhaps in a heart resonating with gratitude. Oratio was understood to be a response, usually in the I-thou dimension, to God’s loving presence. The fourth and final stage, Contemplatio, was seen as a complete letting go whereby one was not doing anything any longer. One simply let oneself be in God’s presence without words, images or meanings, without wanting anything. In contemplative silence, only God was understood to be acting, upon one’s soul. Thus, contemplation was meant to honor the apophatic side of God who is beyond all words, understandings, stories and images. Over the centuries, monasteries and convents evolved their own favorite methods of prayer and medi- tation, drawing from Scripture, tradition and experience. Some emphasized silent meditation or con- templation, while others emphasized sacred liturgies and the Eucharist, a prayerful reading of Scripture, repetitive prayer, or prayers of intercession, gratitude and praise. After the Reformation in the 16th century, Protestant denominations drew parishioners’ attention almost entirely to the Bible, to sermons and vocal prayer, and to the singing of hymns. If the kataphatic (Greek: with images) dimension of prayer lifts up the ways that our senses and our minds can mediate God’s presence, and if the apophatic (Greek: without images) lifts up the ways in which God real presence is beyond all concepts, mean- ings and sensual experiences, then we can say that the Protestant Reformation lifted up the kataphatic dimension of prayer and almost obliterated the apophatic, contemplative and mystical dimensions. Unfortunately, the Catholic and Orthodox love for silent meditation and contemplative prayer was almost entirely rejected by Protestant churches during and after the Reformation. Perhaps there were good reasons for this spiritual re-focusing at that time in history, but the loss of the apophatic and the contemplative dimension in prayer was a major loss for Protestant Christianity. When the Protestant emphasis on the words of Scripture and on vocal prayer is not balanced with a contemplative letting go of all words and meanings for God’s sake, it is too easy to miss God’s presence between our words and theories, and to become attached to one’s own verbal propositions about God. Without the contem- plative dimension, it is too easy to slide into a fanatical fundamentalism, to believe that one’s current verbal understanding of God is the best and universally true--and that those who disagree are wrong or evil. The Empty Bell approach to Christian prayer seeks to honor both the apophatic and the kataphatic dimensions. To borrow from the sacred language of the Great 4th century Councils, we believe that the fullest expression of Christian prayer dances (Greek: perichoresis, a dance-around) between that which we can know, sense and vocalize, and that which is a Mystery in God. In this dual emphasis we perceive more space for interfaith dialogue--especially with Asian spiritual paths such as Hinduism, Taoism and Buddhism--than one finds in a purely kataphatic Christian spirituality. We believe that the Holy Spirit of Jesus is free of human (and Christian) understanding, that it “blows where She will” and initiates love, compassion and mercy in many cultures and religions. The Empty Bell’s contemplative style of prayer, is rooted more in the Roman Catholic and Orthodox denominations than the Protestant ones, but we see no essential contradiction with the spiritual vision of all major Christian churches and © Robert A. Jonas, 2006 - 3 虚 鈴 the empty bell denominations. We like to think of ourselves as part of the Body of Christ, even if our Body includes members with whom we disagree. Christian Contemplative Prayer Resources for Training & Education wo internationally known Roman Catholic organizations currently sponsor retreats, organize local Tprayer groups and offer website education: Contemplative Outreach, led by Trappist Fr. Thomas Keating, and the World Community for Christian Meditation (WCCM), led by Benedictine Fr. Laurence Freeman. Their websites are bountiful resources for educating oneself in the history and practice of the Roman Catholic contemplative path. Please see www.contemplativeoutreach.org and www.wccm.org Both of these organizations are keenly aware of the importance of the apophatic tradition and both teach meditative practices that are consistent with this emphasis. Practically speaking, both Fr. Thomas Keating and Fr. Laurence Freeman emphasize silent meditation as opposed to vocal prayer. Both men draw their followers’ attention to the silent presence of God, especially as discerned from the solitude of a meditation cushion. At times, one might mistake the actual practices of contemplation in Contemplative Outreach (also called Centering Prayer) and the WCCM, for some types of Buddhist meditation: Words fall away, and one simply dwells in the Wordless Presence of God. In this emphasis both teachers are very comfort- able with the Christian-Buddhist dialogue. Fr. Laurence Freeman in particular, is a close friend of the Dalai Lama, and the two have co-led many retreats. For those who are interested in these dialogues, see the WCCM website or see the articles that I have written about a few of these Buddhist-Christian encounters elsewhere on the Empty Bell website. The Empty Bell community admires and values the work of Fr. Keating and Fr. Freeman, and their communities. They are, almost single-handedly, rescuing the contemplative Christian tradition from the juggernaut of post-modernity and the excessive media attention that is given to the more fundamentalist Christian denominations. On the other hand, we feel that our friendship with the Contemplative Out- reach (CC) and WCCM communities is capable of holding nuances of distinction in theology, vision and practice.